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Prepare a tomb for himself during his lifetime.
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- Mother and fate goddesses DINGIR.MAH ’ /Darawes Gulses are the main
- Popko - Taracha 1988: 88ft. 101 ff., 109; Archi 1993b; 2006: 154, 156.
- Treated as a unity (Hebat-Sarrumma, Hebat-Allanzu, Ninatta-Kulitta, Ishara-
- A god and goddess by the sacred pond in Eflatun Pmar, 28 km northwest of Fasil-
- Scribes, waterbearers, potters, smiths, brewers, other craftsmen and shepherds. 766
- To the gods of the main towns - the list of fbrty centers scattered from the estuary
- Ponds, which were scattered all over Hittite territory, were given a monumental
- Hattusili III, 1000 sheep were given to the Storm-god of Nerik on the occasion of
- KBo 22.246 iii 21’ff. (with its duplicate KUB 42.103 iv): “18 festivals of the Storm-god of Halab,
- To Arinna. On the way, he performed rituals at holy groves near the towns of Kulil-
- Houwink ten Cate 1988; Karasu 1988; Haas 1994a; 827ff.; Nakamura 1998; 2001; 2002: cf. also
- Tradition of Old Hittite incantations. As most literary genres, the Hittite royal prayers
- High priest of Tessub and Mebat in Kizznwatna dunng the reign of bis brother
- The ominous signifier and the second clause, the apodosis, the signified. This type of
- Or unsolicited omens really were messages, where the king should spend the winter,
- Ler 1978; de Koos 1984; van den Hout 1994b; de Roos 2007.
- This cannot be terribly surprising considering that the new dynasty of the Em
- Information from the preamble, more seldom the beginning of the description proper,
- Annihilation of the perpetrator of pollution. At the same time the Old Woman trans-
- By a state of impurity perceived as magical binding, is the main theme of evocation
- Beginning“ relates the struggle for power between generations of gods. First
- CTH 362, Haas 1989: 381; Onal 1994b: 8521; Pecchioii Daddi 2003; Haas 2006: 217ff.; Akdogan
- Of souls traveling the road to the netherworld are known from many arscient cul-
- One of the few universals of human behavior.”
- Other Status than the living so that they can provide - like the gods - blessings and
- Prepare a tomb for himself during his lifetime.
- Sa on the Hills of Osmankayasi and Baglarbagukayasi, 1000 Kazankaya north west of
- Nary Report,” Belleten XXX, 1-57.
- Das Quellheiligtum Eflatun Pinar,” AAJl, 85-122,
- Religion. B. Bei den Hethitern,” in: RIA 11, 333-338,
- Das Palaische, Texte , Grammatik, Lexikon . StBoT 10, Wiesbaden.
- In Egitto e nel Vicino Oriente aniico. Atti delle Giornate di Studio degli Egittologi
- Des 2. bis zur Mitte des 1 . Jahrtausends v. Chr . ” (Bonn, 20.-22 . Februar 2003). AOAT
- Atlante Storico del Vicino Oriente Antico. Fase. 4,3: Anatolia: ITmpero Hittita , Roma.
- Guistics, Frankfurt am Main — Bern — New York.
- Hethitische Texte in Transkription KBo 39. DBH 11 , Dresden.
- Der Kult von Nerik. Ein Beitrag zur hethitischen Relgionsgeschichte . Studia Pohl 4, Rome.
- Dien II, AOAT 31, Neukirchen-Vluyn.
- Untersuchungen zur altassyrischen Religion, AfO Beiheft 13/14, 2. erweiterte Auflage, Wien.
- Mittelhethitischer Zeit (KBo XXI I - KUB IX 34 - KBo XXI 6). OBO 82, Freiburg.
- What is Indo-European about Hittite Prayers?” in: M, Hutter - S. Hutter-Braunsar (eds),
- Ausstellung der Kunsthalle der Bundesrepublik Deutschland , Bonn, 146-149.
- Religions grecque et romaine, Paris, 103-114.
- Anthropomorphic Figurines of Early Bronze Age Anatolia,” Areheologia 58, 7-30.
- Naler Workshop, Istanbul. 26.-27. November 2004. BYZAS 4, Istanbul, 251-276.
- Textensemble aus Hattusa. StBoT 32, Wiesbaden. : fj
- Reichischen Akademie der Wissenschaften, 123. Jahrgang, .1986, So. 2, Wien, 21-34.
- Leiters from Assyrian Schoiars to the Kings Esarhaddon and Assurbanipal. Part II: Com-
- Kuliobjekte in der hethitischen Religion (nach keilschriftlichen Quellen), Warszawa.
- Rollefson, G. - D. Schmandt-Besserat - J.C. Rose
The Stone House is the most common term designating buildings with a clear
Fimerary purpose. Two others are the said House of Bones and the House of the
✓ QÖ-V
Dead (E GIDIM or E SA GIDIM). The only text that refers to the founding of
A Stone House is a donation act of queen Asmunikkal, which describes in detail the
Organization and functioning of the mausoleum. It was more than just a tomb; it
Was a whole temple-like complex of the ancestor cult with fields, orchards, vineyards,
Cattle and sheep, and numerous cult personnel. Respective documents granted free-
Dom from taxes to the Stone House. The queen laid also particular cities and Profes
Sional groups under tribute for the cult performed there. The estate of the Stone
House as bekmging to the deceased could not be put up for saie, also the people
Working there and their descendants could not marry outside. Everything that carne
In contact with the dead was considered impure and contact with such things re-
Quired purificatory rites to be performed.
The mausoleum should not be identified with a memoria! called NA *^efeiir SAG.US
‘Eternal Peak.’ which was the cult place of a dead king or queen without necessarily
Eontainisig their mortal remains. Suppiluliuma II erected an everlasting hekur for
Tuthaliya IV, identified with the structure on top of the outcrop Ni§antas in Hattu-
Sa, and set up a statue of his father there, inscribed with bis res gestae (see 3.2.6). 989
990
An oracle text mentions the statue of a queen in association with a hekur." Is it
The same hekur of the LAMMA god that is attested to in the affair concerning Mur-
Sili II’s stepmother, the last wife of his late father Suppiluliuma I? As Mursili com-
Plained, “she has tumed over my father’s complete estate to the hekur- house of the
991
Tutelary God (and) the divine Stone House.”
986 KUB 1.1+ iv 7of., Otten 1881: 28f.
987 For the £ (SA) GIDIM. see ABoT 56 üi 4’ff. (Otten 1958b: 104), KBo 21.35 i 5’ (Otten. 1958b:
102 n, 2), KUB 23.107 rev.? 3’ (Hagenbuchner 1989: 340), KUB 39.60 l.\ Cf, Kapelus 2006:
If.
KUB 13.8. Otten 1958b: 104ff.; 1974: Groddek 2001a: 214ff.
See n. 780.
990 KUB 22.70 obv. 12ff,, Ünal 1978: 6ff,; van den Hout 1994a: 49; Beal 2002c: 14ff. (erroneously:
the ‘Stone House’).
KUB 14,4 ii 3’ff., cf. CHD L-N 361b with literature. The cited passage translated by van den.
Hout 1994a: 49.
166
Hittite Anatolia
It seems that like the Stone Houses, also (some of) the Aefeur-memorials remained
Uader the protection of the patron deities. A hekur of Muwattalli II located in the
Territory of Tarfjuniassa, mentioned in the Bronze Tabiet of the Tuthaliya IV treatv
992 "
with Kurunta, " was dedicated to the Storm-god, the divine patron of Muwattalli.
The hekur of the LAMMA god, which served in the posthumous cult of Suppiluliu-
ma I, hass already been mentioned." 0 ffekur -sanctuaries of Pirwa 994 and Kammam-
995
ma ' are also evidenced in the sources.
The E(.GAL) hufihas (UTlf) or ‘House (or Palace) of the Grandfathers (of His
Majesty) was also connected with the royal ancestor cult. ' Texts confirxn the pros-
Ence of such establishnxents in Hattusa, Samuha and Katapa, all three eitles being
royal residences at different stages in Hittite history. 89 ' There is no decisive proof
For the identification of the House of the Grandfathers with the Stone House, al-
Though it demonstrates several similarities as a cult place and at the same time an
Institution with its own property and personnel. The House of the Grandfathers as
A sanctuary of the dynastic ancestor cult recalls the E (U) MUL(.MUL) in Ebla and
the bt ’ilm kbkm (‘House of the Divine Stars’) in Ugarit," 8 which once again con-
Firms the ties between. the ancestor cult in the Hittite royal family of the Empire
Period and the Syrian tradition.
L he texts say practically nothing about the beliefs of common people concerning
Death. We know of several cemeteries from the Hittite period, 999 including (to men
Tion only the most important ones) extramural burial grounds of the Capital Hattu
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